"'!'hero wae B sacred month at Ephesus-the month of Diana---when a crreat religio11s gnthering took place to celebrate the public games in honour of the goddess. It wa~ the pleasant mo~th of May. Trad~ was brisk then at Ephesus, not only from the lnrge temporary mcrease of population, by the presence of provincials, and strnn[!rrs from more distant parts, but from the purchases they made in the shops and markets. Among the tradesmen of Ephesus, there were none who depended more upon the business of this month than did makers and dealers in holy trinkets." "In the sacrerl month of the third year of St. Paul's stay in Ephesus, the makers of the 'silver shrines' found, to their consternation, that the demand for their commodity bad sri materially fallen off as most seriously to affect their interests. Upon this one ot' the leading men of their guild convened a meeting of their craft, and, in an inflammatory speech, pointed out Paul as the person who, by his preaching that there were 'no gods made with bands,' bad not only produced this crisis in the trade, but had endangered their glorious temple, and imperilled that magnificence which the world admired." Kitto well says, "Here we witness a curious, but not unparalleled, union of the 'great goddess Diana' with the great god Self, whose worship still exists, though that of Diana is extinct." This brings out the point which seems to have practical interest for us, which we have suggested in our heading. Self-interest opposes (1) vital religion; (2) earnestness in Christ's services; and (3) the very progress of Christianity. We observe- !. CHRISTIANITY IS A LIFE. It is a Divine inward renewal; it is a new creation; it is an impartation of Divine life; it is not, primarily, an interference with social evils, or any endeavour to set the world's wrong right. St. Paul preached the Christian tmth, and bade men seek Christ for themselves, that "they might have life;" but we have no reason whatever for supposing that he attacked the shrine-makers, or even made any peril for himself by arguing against the claims of Diana. The power of Christianity still lies in the change which it works in each individual, the regeneration of the man, his possession of a new life. Christian teachers must deal afterwards with the rela- tions between the Christian life and the family and society ; but the Christian preacher comes first and declares that "God hath given unto us eternal life, and this life is in his son : he that bath the Son bath life." II. CHRISTIANITY IS SUBE TO EXERT A SO0IA.L INFLUENCE. It comes to save souls ; but the action of the renewed cannot fail to tell on social life, bringing in a new set of sentiments and habits, and steadfastly resisting some of the older ones. Illustrations may be found in connection with slavery. Christianity makes no plea against it, and yet, when men become Christians, they are sure to feel the evil of slavery, and are ready to resist it, as a social custom, even at a great sacrifice. So with war. At Ephesus no word need have been spoken about the superstitious use of charms and amulets; but when the Ephesians accepted Christ as their Saviour, a social sentiment against these superstitions would speedily be raised. The one all-effectual counteractive to social and moral evils is strong, vigorous, noble Christian life ; and just this the world so greatly needs to-day. III. CHRISTIANITY, IN EXERTil!G ITS SOCIAL INFLUENCE, IS SURE TO BEAR REA VILY ON SOME. It did on the shrine-makers of Ephesus; it has done on sla.veholde:s in England and America.; it does on drink-sellers, and on all whose trade is in any forlll immoral: it does on those who would make personal gain out of the superstitions and fears of the people; it does on those who proclaim sceptical and infidel ideas. IV. THE Il!TENSEST OPPOSITION TO CHRISTIANITY IS AROUSED WHERE SELF-INTEREST IS AFFE0TED. Men may feel more deeply when they are touched in their emotions, but they make more immediate and active show of their feelings when they are affected in their self-interests. And, on the ground of such self-interest, combinations of men are easily made to resist a truth or a reform. Show how this finds application in these our o,•,n milder times. Spiritual Christianity finds itself affecting men's purely worldly i~terests nowadays. Many a man wages a great fight with himself ere he lets his piety master his very trade; and wins a willingness to sacrifice golden opportunities of ~dva.ncement and wealth, rather than lose his soul's eternal life. And there are modern illustrations of the way in which men, wh088 self-interest is touched, will combine to resist revival and reformation. In so many forms the principle laid down by our Lord finrls ever fresh illustration: " Ye cannot serve God and mammon." THE ACTS 01" THE APOSTLES. [os, n. 1-38,
Remarking on the deceptions which lead men to combine against established order or new truth, Bode nnmes the following :-"1. One pretends to high aims, nnd is influenced b,· the grossest selfishness. 2. One thinks himself free to a.et, and is the involuntary instrument of crafty seducers. 3. One values himself as enlightened, nnd commits the most unreasonable acts of folly. 4. One prides himself that he contends for the right, and perpetrates the most unrighteous deeds of violence. 6. One is fillod with extravagant expectations, and in the end gains nothing."-R. T.
EXPOSITION.